Luke 12:13–34

We have in these verses, I. The application that was made to Christ, very unseasonably, by one of his hearers, desiring him to interpose between him and his brother in a matter that concerned the estate of the family (Luk 12:13): "Master, speak to my brother; speak as a prophet, speak as a king, speak with authority; he is one that will have regard to what thou sayest; speak to him, that he divide the inheritance with me." Now, 1. Some think that his brother did him wrong, and that he appealed to Christ to right him, because he knew the law was costly. His brother was such a one as the Jews called Ben-hamesen - a son of violence, that took not only his own part of the estate, but his brother's too, and forcibly detained it from him. Such brethren there are in the world, who have no sense at all either of natural equity or natural affection, who make a prey of those whom they ought to patronize and protect. They who are so wronged have God to go to, who will execute judgment and justice for those that are oppressed. 2. Others think that he had a mind to do his brother wrong, and would have Christ to assist him; that, whereas the law gave the elder brother a double portion of the estate, and the father himself could not dispose of what he had but by that rule (Deu 21:16, Deu 21:17), he would have Christ to alter that law, and oblige his brother, who perhaps was a follower of Christ at large, to divide the inheritance equally with him, in gavel-kind, share and share alike, and to allot him as much as his elder brother. I suspect that this was the case, because Christ takes occasion from it to warn against covetousness, pleonexia - a desire of having more, more than God in his providence has allotted us. It was not a lawful desire of getting his own, but a sinful desire of getting more than his own. II. Christ's refusal to interpose in this matter (Luk 12:14): Man, who made me a judge or divider over you? In matters of this nature, Christ will not assume either a legislative power to alter the settled rule of inheritances, or a judicial power to determine controversies concerning them. He could have done the judge's part, and the lawyer's, as well as he did the physician's, and have ended suits at law as happily as he did diseases; but he would not, for it was not in his commission: Who made me a judge? Probably he refers to the indignity done to Moses by his brethren in Egypt, with which Stephen upbraided the Jews, Act 7:27, Act 7:35. "If I should offer to do this, you would taunt me as you did Moses, Who made thee a judge or a divider?" He corrects the man's mistake, will not admit his appeal (it was coram non judice - not before the proper judge), and so dismisses his bill. If he had come to him to desire him to assist his pursuit of the heavenly inheritance, Christ would have given him his best help; but as to this matter he has nothing to do: Who made me a judge? Note, Jesus Christ was no usurper; he took no honour, no power, to himself, but what was given him, Heb 5:5. Whatever he did, he could tell by what authority he did it, and who gave him that authority. Now this shows us what is the nature and constitution of Christ's kingdom. It is a spiritual kingdom, and not of this world. 1. It does not interfere with civil powers, nor take the authority of princes out of their hands. Christianity leaves the matter as it found it, as to civil power. 2. It does not intermeddle with civil rights; it obliges all to do justly, according to the settled rules of equity, but dominion is not founded in grace. 3. It does not encourage our expectations of worldly advantages by our religion. If this man will be a disciple of Christ, and expects that in consideration of this Christ should give him his brother's estate, he is mistaken; the rewards of Christ's disciples are of another nature. 4. It does not encourage our contests with our brethren, and our being rigorous and high in our demands, but rather, for peace' sake, to recede from our right. 5. It does not allow ministers to entangle themselves in the affairs of this life (Ti2 2:4), to leave the word of God to serve tables. There are those whose business it is, let it be left to them, Tractent fabrilia fabri - Each workman to his proper craft. III. The necessary caution which Christ took occasion from this to give to his hearers. Though he came not to be a divider of men's estates, he came to be a director of their consciences about them, and would have all take heed of harbouring that corrupt principle which they saw to be in others the root of so much evil. Here is, 1. The caution itself (Luk 12:15): Take heed and beware of covetousness; horate - "Observe yourselves, keep a jealous eye upon your own hearts, lest covetous principles steal into them; and phulassesthe - preserve yourselves, keep a strict band upon your own hearts, lest covetous principles rule and give law in them." Covetousness is a sin which we have need constantly to watch against, and therefore frequently to be warned against. 2. The reason of it, or an argument to enforce this caution: For a man's life consisteth not in the abundance of the things which he possesseth; that is, "our happiness and comfort do not depend upon our having a great deal of the wealth of this world." (1.) The life of the soul, undoubtedly, does not depend upon it, and the soul is the man. The things of the world will not suit the nature of a soul, nor supply its needs, nor satisfy its desires, nor last so long as it will last. Nay, (2.) Even the life of the body and the happiness of that do not consist in an abundance of these things; for many live very contentedly and easily, and get through the world very comfortably, who have but a little of the wealth of it (a dinner of herbs with holy love is better than a feast of fat things); and, on the other hand, many live very miserably who have a great deal of the things of this world; they possess abundance, and yet have no comfort of it; they bereave their souls of good, Ecc 4:8. Many who have abundance are discontented and fretful, as Ahab and Haman; and then what good does their abundance do them? 3. The illustration of this by a parable, the sum of which is to show the folly of carnal worldlings while they live, and their misery when they die, which is intended not only for a check to that man who came to Christ with an address about his estate, while he was in no care about his soul and another world, but for the enforcing of that necessary caution to us all, to take heed of covetousness. The parable gives us the life and death of a rich man, and leaves us to judge whether he was a happy man. (1.) Here is an account of his worldly wealth and abundance (Luk 12:16): The ground of a certain rich man brought forth plentifully, chōra - regio - the country. He had a whole country to himself, a lordship of his own; he was a little prince. Observe, His wealth lay much in the fruits of the earth, for the king himself is served by the field, Ecc 5:9. He had a great deal of ground, and his ground was fruitful; much would have more, and he had more. Note, The fruitfulness of the earth is a great blessing, but it is a blessing which God often gives plentifully to wicked men, to whom it is a snare, that we may not think to judge of his love or hatred by what is before us. (2.) Here are the workings of his heart, in the midst of this abundance. We are here told what he thought within himself, Luk 12:17. Note, The God of heaven knows and observes whatever we think within ourselves, and we are accountable to him for it. He is both a discerner and judge of the thoughts and intents of the heart. We mistake if we imagine that thoughts are hid and thoughts are free. Let us here observe, [1.] What his cares and concerns were. When he saw an extraordinary crop upon his ground, instead of thanking God for it, or rejoicing in the opportunity it would give him of doing the more good, he afflicts himself with this thought, What shall I do, because I have no room where to bestow my fruits? He speaks as one at a loss, and full of perplexity. What shall I do now? The poorest beggar in the country, that did not know where to get a meal's meat, could not have said a more anxious word. Disquieting care is the common fruit of an abundance of this world, and the common fault of those that have abundance. The more men have, the more perplexity they have with it, and the more solicitous they are to keep what they have and to add to it, how to spare and how to spend; so that even the abundance of the rich will not suffer them to sleep, for thinking what they shall do with what they have and how they shall dispose of it. The rich man seems to speak it with a sigh, What shall I do? And if you ask, Why, what is the matter? Truly he had abundance of wealth, and wants a place to put it in, that is all. [2.] What his projects and purposes were, which were the result of his cares, and were indeed absurd and foolish like them (Luk 12:18): "This will I do, and it is the wisest course I can take, I will pull down my barns, for they are too little, and I will build greater, and there will I bestow all my fruits and my goods, and then I shall be at ease." Now here, First, It was folly for him to call the fruits of the ground his fruits and his goods. He seems to lay a pleasing emphasis upon that, my fruits and my goods; whereas what we have is but lent us for our use, the property is still in God; we are but stewards of our Lord's goods, tenants at will of our Lord's land. It is my corn (saith God) and my wine, Hos 2:8, Hos 2:9. Secondly, It was folly for him to hoard up what he had, and then to think it well bestowed. There will I bestow it all; as if none must be bestowed upon the poor, none upon his family, none upon the Levite and the stranger, the fatherless and the widow, but all in the great barn. Thirdly, It was folly for him to let his mind rise with his condition; when his ground brought forth more plentifully than usual, then to talk of bigger barns, as if the next year must needs be as fruitful as this, and much more abundant, whereas the barn might be as much too big the next year as it was too little this. Years of famine commonly follow years of plenty, as they did in Egypt; and therefore it were better to stack some of his corn for this once. Fourthly, It was folly for him to think to ease his care by building new barns, for the building of them would but increase his care; those know this who know any thing of the spirit of building. The way that God prescribes for the cure of inordinate care is certainly successful, but the way of the world does but increase it. Besides, when he had done this, there were other cares that would still attend him; the greater the barns, still the greater the cares, Ecc 5:10. Fifthly, It was folly for him to contrive and resolve all this absolutely and without reserve. This I will do: I will pull down my barns and will build greater, yea, that I will; without so much as that necessary proviso, If the Lord will, I shall live, Jam 4:13-15. Peremptory projects are foolish projects; for our times are in God's hand, and not in our own, and we do not so much as know what shall be on the morrow. [3.] What his pleasing hopes and expectations were, when he should have made good these projects. "Then I will say to my soul, upon the credit of this security, whether God say it or no, Soul, mark what I say, thou hast much goods laid up for many years in these barns; now take thine ease, enjoy thyself, eat, drink, and be merry," Luk 12:19. Here also appears his folly, as much in the enjoyment of his wealth as in the pursuit of it. First, It was folly for him to put off his comfort in his abundance till he had compassed his projects concerning it. When he has built bigger barns, and filled them (which will be a work of time), then he will take his ease; and might he not as well have done that now? Grotius here quotes the story of Pyrrhus, who was pr…

Luke 12:13-21 Luke 12:13-21 13. And one out of the multitude said to him, Master, bid my brother divide the inheritance with me. 14. And he said to him, Man, who made me a judge or a divider over you? 15. And he said to them, Take heed and beware of covetousness; for the life of any man does not consist in the abundance of those things which he possesseth. [261] 16. And he spoke a parable to them, saying, The field of a certain rich man yielded an abundant produce. 17. And he thought within himself, saying, What shall I do? for I have no place in which I can collect my fruits. 18. And he said, I will do this: I will pull down my barns, and will build larger ones, and there I will collect all my fruits and my goods. 19. And I will say to my soul, Soul, thou hast many goods laid up for many, years: take thine ease, eat, drink, and enjoy thyself. [262] 20. But God said to him, Fool, this night they shall demand thy soul from thee; [263] and as to the things which thou hast provided, to whom shall they go? 21. So is he that layeth up for himself: [264] and is not rich toward God. 13. Bid my brother divide Our Lord, when requested to undertake the office of dividing an inheritance, refuses to do so. Now as this tended to promote brotherly harmony, and as Christ's office was, not only to reconcile men to God, but to bring them into a state of agreement with one another, what hindered him from settling the dispute between the two brothers? [265] There appear to have been chiefly two reasons why he declined the office of a judge. First, as the Jews imagined that the Messiah would have an earthly kingdom, [266] he wished to guard against doing any thing that might countenance this error. If they had seen him divide inheritances, the report of that proceeding would immediately have been circulated. Many would have been led to expect a carnal redemption, which they too ardently desired; and wicked men would have loudly declared, that he was effecting a revolution in the state, and overturning the Roman Empire. Nothing could be more appropriate, therefore, than this reply, by which all would be informed, that the kingdom of Christ is spiritual. Let us learn from this to regulate our conduct by prudence, and to undertake nothing which may admit of an unfavorable construction. Secondly, our Lord intended to draw a distinction between the political kingdoms of this world and the government of his Church; for he had been appointed by the Father to be a Teacher, who should divide asunder, by the sword of the word, the thoughts and feelings, and penetrate into the souls of men, (Hebrews 4:12,) but was not a magistrate to divide inheritances This condemns the robbery of the Pope and his clergy, who, while they give themselves out to be pastors of the Church, have dared to usurp an earthly and secular jurisdiction, which is inconsistent with their office; for what is in itself lawful may be improper in certain persons. There was also in my opinion, a third reason of great weight. Christ saw that this man was neglecting doctrine, and was looking only to his private concerns. This is too common a disease. Many who profess the Gospel do not scruple to make use of it as a false pretense for advancing their private interests, and to plead the authority of Christ as an apology for their gains. From the exhortations [267] which is immediately added, we may readily draw this inference; for if that man had not availed himself of the Gospel as a pretext for his own emolument, Christ would not have taken occasion to give this warning against covetousness The context, therefore, makes it sufficiently evident, that this was a pretended disciple, whose mind was entirely occupied with lands or money. It is highly absurd in the Anabaptists to infer from this reply, that no Christian man has a right to divide inheritances, to take a part in legal decisions, or to discharge any public office. Christ does not argue from the nature of the thing itself, but from his own calling. Having been appointed by the Father for a different purpose, he declares that he is not a judge, because he has received no such command. Let us hold by this rule, that every one keep within the limits of the calling which God has given him. 15. Take heed and beware of covetousness. Christ first guards his followers against covetousness, and next, in order to cure their minds entirely of this disease, he declares, that our life consisteth not in abundance. These words point out the inward fountain and source, from which flows the mad eagerness for gain. It is because the general belief is, that a man is happy in proportion as he possesses much, and that the happiness of life is produced by riches. Hence arise those immoderate desires, which, like a fiery furnace, send forth their flames, and yet cease not to burn within. If we were convinced that riches, and any kind of abundance, are evils of the present life, which the Lord bestows upon us with his own hand, and the use of which is accompanied by his blessing, this single consideration would have a powerful influence in restraining all wicked desires; and this is what believers have come to learn from their own experience. [268] For whence comes it, that they moderate their wishes, and depend on God alone, but because they do not look upon their life as necessarily connected with abundance, or dependent upon it, but rely on the providence of God, who alone upholds us by his power, and supplies us with whatever is necessary? 16. And he spoke a parable to them This parable presents to us, as in a mirror, a lively portrait of this sentiment, that men do not live by their abundance. Since the life even of the richest men is taken away in a moment, what avails it that they have accumulated great wealth? All acknowledge it to be true, so that Christ says nothing here but what is perfectly common, and what every man has constantly in his mouth. But where is the man that honestly believes it? Do not all, on the contrary, regulate their life, and arrange their schemes and employments in such a manner as to withdraw to the greatest distance from God, making their life to rest on a present abundance of good things? It is therefore necessary that all should immediately arouse themselves, lest, by imagining their happiness to consist in riches, they entangle themselves in the snares of covetousness. This parable shows us, first, that the present life is short and transitory. Secondly, it points out to us, that riches are of no avail for prolonging life. We must add a third, which is not expressed, but may easily be inferred from the other two; that it is a most excellent remedy for believers, to ask from the Lord their daily bread, and to rely on his providence alone, whether they are rich or poor. 17. What shall I do? Wicked men are driven to perplexity in their deliberations, because they do not know how any thing is to be lawfully used; [269] and, next, because they are intoxicated with a foolish confidence which makes them forget themselves. Thus we find that this rich man lengthens out his expectation of life in proportion to his large income, and drives far away from him the remembrance of death. And yet this pride is accompanied by distrust; for those men, when they have had their fill, are still agitated by insatiable desire, like this rich man, who enlarges his barns, as if his belly, which had been filled with his former barns, had not got enough. At the same time, Christ does not expressly condemn this man for acting the part of a careful householder in storing up his produce, but because his ravenous desire, like a deep whirlpool, swallows up and devours many barns; from which it follows that he does not comprehend the proper use of an abundant produce. 19. Take thine ease, eat, drink, enjoy thyself. When he exhorts himself to eat and drink, he no longer remembers that he is a man, but swells into pride by relying on his abundance. We daily perceive striking instances of this disdainful conduct [270] in irreligious men, who hold up the mass of their riches, as if it were nothing less than a brazen rampart against death. When he says, Eat, my soul, and enjoy thyself, there is an emphatic meaning in this Hebrew idiom; [271] for he addresses himself in such a manner as to imply, that he has all that is necessary for gratifying all his senses and all his desires. 20. Fool, this night they will demand thy soul from thee. The word soul carries an allusion. Formerly, the rich man addressed his soul as the seat of all the affections: but now, he speaks of the life itself, or the vital spirit. The words, they will demand, (apaitousin) though in the plural number, are used indefinitely, and mean nothing more than that the life of the rich man, which he imagined to be in his own power, was at the disposal of another. I advert to this, because some take occasion from them to make unfounded speculations about angels. The design of Christ is simply to show that the life of men, which they imagine to be strongly protected by the fortress of their riches, is every moment [272] taken away. The rich man is thus convicted of folly, in not knowing that his life depended on another. 21. So is he that layeth up for himself. As the two clauses are evidently contrasted, the one must be taken into account for the exposition of the other. Let us ascertain, therefore, what is meant by being rich in God, or, "towards God" or, "with respect to God." Those who are tolerably acquainted with the Scriptures know that the preposition eis not unfrequently takes the sense of en. But whether it be understood in the one sense or in the other, is of little consequence; for the meaning comes to this, that they are rich according to God, who do not trust to earthly things, but depend solely on his providence. It matters not whether they are in abundance or in want, provided that both classes present their sincere prayers to the Lord for their daily bread. The corresponding phrase, layeth up for himself, conveys the idea that this man paid no attention to the blessing of God, but anxiously heaped up an immense store, so that his confidence was shut up in his barns. [273] Hence we may easily conclude that the parable was intended to show, that vain are the deliberations and foolish attempts of those who, trusting to the abundance of their wealth, do not rely on God alone, and are not satisfied with their own share, or prepared for whatever may befall them; [274] and, finally, that such persons will suffer the penalty of their own folly. Footnotes: [261] "Car encore que les biens' abondent a quelqu'un, si n'a-il pas vie par les biens;" -- "for though a man may abound in wealth, yet he has no life by his wealth." [262] "Et fay grand'chere;" -- "and make great cheer." [263] "En ceste nuict ton ame to sera ostee, ou, on to redemandera ton ame;" -- "this night thy soul shall be taken from thee, or, thy soul shall be asked again from thee." [264] "Ainsi est celuy qui thesaurize (ou, a fait grand areas de biens) pour soy;" -- "so is he that hoards up (or, has formed a great heap of goods) for himself." [265] "On pourroit demander qui a empesche qu'il ne se soit entremis d'oster toute occasion de debat entre deux freres?" -- "It might be asked, what hindered him from undertaking to remove all ground of quarrel between two brothers?" [266] "Que le Messias regneroit a la facon des princes terriens;" -- "that the Messiah would reign in the manner of earthly princes." [267] "En considerant la circonstance de l'exhortation qui est ici adioustee, il est aise a iuger que cestuy-ci estoit mene d'une telle affection perverse;" --"by considering the circumstance of the exhortation which is here added, it may easily be inferred that this man was under the influence of such a wicked disposition." [268] "Ce que les fideles experimentent ton les iours en eux-mesmes estre vray;" -- "which believers every day experience in themselves to be true." [26…

COVETOUSNESS--WATCHFULNESS--SUPERIORITY TO EARTHLY TIES. (Luke 12:13-53) Master, &c.--that is, "Great Preacher of righteousness, help; there is need of Thee in this rapacious world; here am I the victim of injustice, and that from my own brother, who withholds from me my rightful share of the inheritance that has fallen to us." In this most inopportune intrusion upon the solemnities of our Lord's teaching, there is a mixture of the absurd and the irreverent, the one, however, occasioning the other. The man had not the least idea that his case was not of as urgent a nature, and as worthy the attention of our Lord, as anything else He could deal with.

Man, &c.--Contrast this style of address with "my friends," (Luk 12:4). who, &c.--a question literally repudiating the office which Moses assumed (Exo 2:14). The influence of religious teachers in the external relations of life has ever been immense, when only the INDIRECT effect of their teaching; but whenever they intermeddle DIRECTLY with secular and political matters, the spell of that influence is broken.

unto them--the multitude around Him (Luk 12:1). of covetousness--The best copies have "all," that is, "every kind of covetousness"; because as this was one of the more plausible forms of it, so He would strike at once at the root of the evil. a man's life, &c.--a singularly weighty maxim, and not less so because its meaning and its truth are equally evident.

a certain rich man, &c.--Why is this man called a "fool?" (Luk 12:20) (1) Because he deemed a life of secure and abundant earthly enjoyment the summit of human felicity. (2) Because, possessing the means of this, through prosperity in his calling, he flattered himself that he had a long lease of such enjoyment, and nothing to do but give himself up to it. Nothing else is laid to his charge.

this night, &c.--This sudden cutting short of his career is designed to express not only the folly of building securely upon the future, but of throwing one's whole soul into what may at any moment be gone. "Thy soul shall be required of thee" is put in opposition to his own treatment of it, "I will say to my soul, Soul," &c. whose shall those things be, &c.--Compare Psa 39:6, "He heapeth up riches and knoweth not who shall gather them."

So is he, &c.--Such is a picture of his folly here, and of its awful issue. and is not rich toward God--lives to amass and enjoy riches which terminate on self, but as to the riches of God's favor, which is life (Psa 30:5), of "precious" faith (Pe2 1:1; Jam 2:5), of good works (Ti1 6:18), of wisdom which is better than rubies (Pro 8:11) --lives and dies a beggar!

Sermon LVII. [CVII. Ben.] On the words of the Gospel, Luke xii. 15, “And he said unto them, take heed, and keep yourselves from all covetousness.” πάσης, for τῆς, πλεονεξίας—A. B. D. K. L. M. Q. X., etc., Verss. ap. Scholz. Griesbach regards it as the more probable reading. [Tischendorf, Westcott and Hort read πᾶσης with א and B.] 1. I doubt not but that ye who fear God, do hear His word with awe, and execute it with cheerfulness; that what He hath promised, ye may at present hope for, hereafter receive. We have just now heard the Lord Christ Jesus, the Son of God, giving us a precept. The Truth, who neither deceiveth, nor is deceived, hath given us a precept; let us hear, fear, beware. What is this precept then: “I say unto you, Beware of all covetousness”? Luke xii. 15. 2. Why He said this, the occasion as it were out of which these words arose, is shown to us in the holy Gospel. A certain man appealed to Him against his brother, who had taken away all his patrimony, and gave not back his proper portion to his brother. Ye see then how good a case this appellant had. For he was not seeking to take by violence another’s, but was seeking only for his own which had been left him by his parents; these was he demanding back by his appeal to the judgment of the Lord. He had an unrighteous brother; but against an unrighteous brother had he found a righteous Judge. Ought he then in so good a cause to lose that opportunity? Or who would say to his brother, “Restore to thy brother his portion,” if Christ would not say it? Would that judge be likely to say it, whom perhaps his richer and extortionate brother might corrupt by a bribe? Forlorn then as he was, and despoiled of his father’s goods, when he had found such and so great a Judge he goes up to Him, he appeals to, he beseeches Him, he lays his cause before Him in few words. For what occasion was there to set forth his cause at length, when he was speaking to Him who could even see the heart? “Master,” he says, “speak to my brother, that he divide the inheritance with me.” Luke xii. 13.

3. “Speak to my brother, that he divide the inheritance with me.” Just case, short case. But let us hear Him who at once gives judgment and instruction. “Man,” He saith. “O man;” for seeing thou valuest this inheritance so highly, what art thou but a man? He wished to make him something more than man. What more did He wish to make him, from whom He wished to take covetousness away? What more did He wish to make him? I will tell you, “I have said, Ye are gods, and all of you are children of the Most High.” Ps. lxxxii. 6. Luke xii. 14. 1 Cor. i. 10. 1 Cor. i. 12, 13. 4. Thou hast petitioned for a kindness; hear counsel. “I say unto you, Beware of all covetousness.” Luke xii. 15. 5. Out of this occasion then, when that appellant was seeking his own portion, not desiring to plunder another’s, arose that sentence of the Lord, wherein He said not, “Beware of covetousness;” but added, “of all covetousness.” Nor was this all: He giveth another example of a certain rich man, “whose ground had turned out well.” Luke xii. 16. Successerat. “my” old “barns, and will build new ones greater, and will fill them; and I will say to my soul.” What wilt thou say to thy soul? “Soul, thou hast much goods laid up for many years, take thine ease, eat, drink, be merry.” Luke xii. 18, 19. 6. “And God,” who doth not disdain to speak even with fools, “said unto him.” Luke xii. 20. Iniquius. Vid. Serm. xxii. (lxxii. Ben.) 4 (iii.); xxxii. (lxxxii. Ben.) 14 (xi.); xxxv. (lxxxv. Ben). Casulam. Ventres. 7. But peradventure he was not yet a Christian. Let us hear then, Brethren, to whom as believers the Gospel is read, by whom He who spake these things, is worshipped, whose mark is borne by us on our forehead, and is held in the heart. For of very great concernment is it where a man hath the mark of Christ, whether in the forehead, or both in the forehead and the heart. Ye have heard to-day the words of the holy prophet Ezekiel, how that before God sent one to destroy the ungodly people, He first sent one to mark them, and said to him, “Go and set a mark upon the foreheads of the men that sigh and moan for the sins of my people that are done in the midst of them.” Ezek ix. 4. Against the Donatists. Ezek. ix. 6.

8. But that ye may not commit iniquities, “beware of all covetousness.” I will tell you in its full extent, what is “of all covetousness.” In matter of lust he is covetous, whom his own wife suffices not. And idolatry itself is called covetousness; because again in matter of divine worship Divinitate. In allusion to the Circumcelliones amongst the Donatists. See ab. p. 305, note. covetousness,” hear how great evils thou wilt be ready to do for thine own goods’ sake. Lo, for example, it hath chanced to thee to be made a judge. Thou wilt not be corrupted, because thou dost not seek the goods of others; no one giveth thee a bribe and says, “Give judgment against my adversary.” This be far from thee, a man, who seekest not the things of others, how couldest thou be persuaded to do this? Yet see what evil thou wilt be ready to do for thine own goods’ sake. Peradventure he that wishes thee to judge evilly, and pronounce sentence for him against his adversary is a powerful man, and able to bring up false accusation against thee, that thou mayest lose what thou hast. Thou dost reflect, and think upon his power, think of thine own goods thou art keeping, which thou dost love: not which thou hast possessed, but in whose power Quibus male inhæsisti. Proscribor.

9. Give me a man who has given ear to Christ, give me a man who has heard with fear “Beware of all covetousness;” and let him not say to me, “I am a poor man, a plebeian of mean estate, one of the common people, how can I hope ever to be a judge? I am in no fear of this temptation, the peril of which thou hast placed before mine eyes.” Yet lo, even this poor man I will tell what he ought to fear. Some rich and powerful person calls thee to give false witness for him. What wilt thou be doing now? Tell me. Thou hast a good little property of thine own; thou hast laboured for it, hast acquired, and kept it. That person requires of thee; “Give false witness for me, and I will give thee so and so much.” Thou who seekest not the things of others, sayest, “That be far from me: I do not seek for what it has not pleased God to give me, I will not receive it; depart from me.” “Hast thou no wish to receive what I give? I will take away what thou hast already.” See now prove thyself, question now thine own self. Why dost thou look at me? Look inward on thine own self, look at thine own self within, examine thine own self within; sit down before thine own self, and summon thine own self before thee, and stretch thyself upon the rack of God’s commandment, and torment thyself with His fear, and deal not softly with thyself; answer thine own self. Lo, if any one were to threaten thee with this, what wouldest thou do? “I will take away from thee what with so great labour thou hast acquired, if thou wilt not give false witness for me.” Give him that; “Beware of all covetousness.” “O my servant,” He will say to thee, “whom I have redeemed and made free, whom from a servant I have adopted to be a brother, whom I have set as a member in My Body, give ear to Me: He may take away what thou hast acquired, Me he shall not take away from thee. Art thou keeping thine own goods, that thou mayest not perish? What, have I not said unto thee, ‘Beware of all covetousness’?”

And one of the company said unto him,.... Not one of the disciples of Christ, but one of the multitude, or crowd, about him, Luke 12:1 Master, speak to my brother, that he divide the inheritance with me: the firstborn, according to the law, in Deuteronomy 21:17 had a double portion: but the eider brother here, it seems, was for keeping all, and would not divide any part to his younger brother; wherefore he applies to Christ, to interpose his authority, which he imagined would have great weight with his brother, who might be a hearer of Christ, and favourer of him: or however, such was the fame of Christ, and such credit he obtained by his ministry and miracles, that he concluded a word from him, would go a great way with his brother, to engage him to make a right and proper division, as he ought; and especially, if he looked upon him, as the king Messiah the Jews expected, he might take this to be part of his work and office, to settle such civil affairs as these: we often read in the Jewish writings, of brethren dividing their substance, left by their parents; so it is said (f), , "brethren that divide", (a field,) give two corners (to the poor); if they return and become partners, they give but one.'' Where there were but two brethren, as here, the one was called "the firstborn"; and the other, "simple"; having no title or character: and concerning dividing inheritances, there are the following rules (g): "the firstborn takes a double portion of his father's goods, as is said, Deuteronomy 21:17 how? a man leaves five children, and one of them is the firstborn: the firstborn takes the third part of the substance, and every one of the four simple ones, takes a sixth part: if he leaves nine children, and one of them is the firstborn, he takes the fifth part, and every one of the eight simple ones, takes a tenth part; and so according to this division, they divided for ever----he that has two sons, a firstborn and a simple one, and they both die in his lifetime, the firstborn leaves a daughter, and the simple one leaves a son; lo, the son of the simple one inherits the third part of the old man's goods, which is his father's part; and the daughter of the firstborn, inherits the two thirds, which is the part of her father.'' And again (h), "two brethren that "divide", and a brother comes to them from the province of the sea: and so three brethren that "divide", and a creditor comes and takes the part of one of them, though the one takes land, and the other money, the division is void, and they return and divide the rest equally: if any one orders at the time of death, that there should be given to such an one a palm tree, or a field out of his substance, and the brethren "divide", and do not give such an one any thing, lo, the division is void; and how do they do? they give what he ordered the heirs, and after that they return and divide as at the beginning: brethren that divide, value what is upon them; but what is upon their sons and their daughters, which they have in possession, they do not value--he that leaves fatherless children, some that are grown up, and others little ones, and they are willing to divide their father's goods, so that those that are grown up may take their part, the sanhedrim appoint a guardian for the little ones, and he chooses a good part for them: and when they are grown up, they cannot make it void, for lo, by the decree of the sanhedrim, they divided for them; but if the sanhedrim err in computation, and give them less, they may make it void, and make another division when, they are grown up.'' But it would be tedious to transcribe all the rules, relating to such cases. (f) Misn. Peah, c. 3. sect. 5. (g) Maimon. Hilchot Nechalot, c. 2. sect. 1. 7. (h) Maimon. Hilchot Nechalot, c. 10. sect. 1, 2, 3, 4.

And he said unto him, man,.... Or "friend", as the Ethiopic version renders it; that is, Jesus said to him, as the Syriac, Persic, and Ethiopic versions express it: who made me a judge, or a divider over you? referring to the words of one of the Hebrews to Moses, when he interposed in a difference, Exodus 2:14 suggesting, that the same might be retorted on him, should he engage in such an affair: the reason why Christ avoided meddling with it, was not because it is unlawful for Christians to concern themselves in arbitrations about civil affairs, and in making up family differences, which is very commendable; but lest by such a step, he should give occasion to them, to conclude he was a temporal king: whereas his kingdom was not of this world, and his business lay not in civil affairs, and the management of them; but in spiritual concerns, in preaching the Gospel, and doing good to the souls of men; wherefore this was out of his province: and besides, it was a matter of covetousness, either in this person, or his brother, or both; which Christ takes an occasion from hence to expose, agreeably to his office; to which may be added, that this man seems to have disturbed Christ in his public work, and was of such a worldly spirit, as to prefer the care of his secular affairs, to the hearing of the word, and the welfare of his immortal soul.

And he said unto them,.... Either to the two brethren, or to his disciples, as the Syriac and Persic versions read, or to the whole company: take heed, and beware of covetousness; of all covetousness, as read the Vulgate Latin, Syriac, Arabic, and Ethiopic versions, and some copies; that is, of all sorts of covetousness, and every degree of it, which of all vices is to be avoided and guarded against, being the root of all evil; and as the Persic version renders it, is worse than all evil, and leads into it: for a man's life consisteth not in the abundance of the things which he possesseth; of flocks and beasts, as the Persic version renders it: a man's natural life cannot be prolonged by all the good things of the world he is possessed of; they cannot prevent diseases nor death; nor do the comfort and happiness of life, lie in these things; which are either not enjoyed by them, but kept for the hurt of the owners of them, or are intemperately used, or some way or other imbittered to them, so that they have no peace nor pleasure in them: and a man's spiritual life is neither had nor advantaged hereby, and much less is eternal life to be acquired by any of these things; which a man may have, and be lost for ever, as the following parable shows.

And he spake a parable unto them, saying,.... He supposed the following case, and made use of it by way of illustration of what he had said: the ground of a certain rich man brought forth plentifully; who notwithstanding his riches, was but a fool, as the sequel shows; rich men are not always wise in things natural and civil; and very few of them are spiritually wise, or wise in spiritual things, in things which relate to the welfare of their souls; but however, this man was very prosperous in his worldly affairs, as a man of a small share of common sense may be, and wicked men often are: the word translated "ground", signifies a "region", or "country", which expresses the more, the riches of this man, that he had not a common and ordinary farm, but a whole country as it were; at least a very large part of one, and all this fruitful.

And, he thought within himself,.... And foolish thoughts they were; he did not think of God, or that there was one, and much less that he was the author, of all his outward prosperity and plenty; and was still further off of thinking of returning thanks to God for it: or of asking counsel of him, what he should do with it; but he consults himself only, and thought only within, and for himself; and not at all of his poor neighbours, or for the good of others; nor did he think even of his own soul, but altogether about his worldly substance: saying, what shall I do? he does not say what shall I do for God? for his interest service, and glory? for the poor, the hungry, and thirsty, and naked? or for my own soul, that that may be eternally saved? but what shall I do with my goods? because I have no room where to bestow my fruits: he had gathered in his harvest, and filled his barns as full as they could hold, so that they had no room for more; and yet had still an abundance to lay up, and about which he was anxiously concerned; not thinking of the empty bellies, barns, and houses of the poor, where he might have stowed much.

And he said, this will I do,.... This was the resolution he came to, and which he took up, without consulting God, or asking leave of him: I will pull down my barns, and build greater; which was not a very wise one; for he might have let his present barns have stood, and have added new ones to them: and there will I bestow all my fruits and my goods; he ascribes the increase of his substance to himself, and reckons them his own acquisitions, and entirely owing to his diligence and industry; and therefore calls them my fruits, and my goods; and accounts them his good things, his only good things; as worldly men place all good and happiness in outward enjoyments, having no notion of spiritual and eternal good things he determines to lay up all in his barns, for his own use and service, and nothing for God and his interest, nor any thing for the poor and their relief.

And I will say to my soul,.... Himself, see Psalm 49:18 or to his sensual appetite, which he sought to indulge and gratify, for he was wholly a sensual and carnal man: soul, thou hast much goods laid up for many years: he foolishly promises himself a long life, when no man can boast of tomorrow, or knows what a day will bring forth; or can assure himself he shall live a day, an hour, or moment longer: and he also depended upon the safety of his goods, thus laid up; whereas his barns might be consumed by fire at once, or his goods be devoured by vermin, or plundered by thieves, and by various ways taken out of his hands; for riches are uncertain things, and make themselves wings and fly away: take thine case, eat, drink, and be merry; spend thy life in ease, luxury, and mirth; put away the evil day far from thee: never trouble thyself about a future state, tomorrow shall be as this day, and much more abundantly; and thou hast enough to make thyself happy, and let nothing disturb thee, and give a loose to all sensual pleasures, and carnal joys. This is the language of epicure among the Jews, and is forbidden to be used, especially on fast days; for so it is said, (i). "let not a man say I will go to my house, "and I will eat and drink", (and say) , "peace to thee, O my soul"; if he does so, of him the Scripture says, Isaiah 22:13 "Behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine, let us eat and drink, for tomorrow we shall die---surely this iniquity shall not be purged from you, till ye die, &c."'' (i) T. Bab. Taanith, fol. 11. 1.

But God said unto him,.... He determined within himself he should die that night; for the time of a man's death, as well as of his birth, is fixed by God; or he sent the messenger of death, some disease or another, the language of which was, immediate death, or death in a very short time; or spoke to his conscience, and impressed it on his mind, that he should die that night, and not live: thou fool: as he appeared to be, throughout the whole of his conduct: this night thy soul shall be required of thee: which is of God's immediate formation, is immortal, of more worth than a world, and its loss is irreparable; and for which a man is accountable to God, the Father of spirits; and which he requires at a man's hands at death, which is here designed; and shows, that a man has no power over it to retain it, but must give it up when it is called for, even that very instant, "this night" which may refer to the time when covetous persons are employing their thoughts about their worldly goods, or when epicures and sensual persons are indulging themselves in luxury and intemperance; and to the condition the soul is in, being in the night and in darkness, and knows not whither it is going; and denotes its immediate remove, and the suddenness of divine wrath and vengeance; the Vulgate Latin, and Syriac versions, agreeably to the Greek text, read the words, "this night do they require thy soul of thee"; or "out of thy body", as the Persic version reads: the Ethiopic version renders it, "they shall take thy soul from thee"; that is, the evil angels, the devils having a commission from God, shall demand thy soul; and as soon as ever it is separated from the body, shall seize upon it, and carry it to hell; just as the good angels carry the souls of the saints to heaven, Luke 16:22 Then whose shall those things be, which thou hast provided? not his own, for he can carry nothing with him; nor does he know whose they will be, whether the persons he designed them for, or some others whom he abhorred, and would, if possible, have prevented their enjoyment of them; and should he have them for whom he intended them, he does not know how he will turn out, whether a wise man or a fool, or what use he will make of them.

So is he that layeth up treasure for himself,.... This is the accommodation of the parable. Just such a fool is he, and this will be the end or him, who employs all his thoughts, and spends all his time, in amassing to himself worldly riches and wealth, in laying up treasures on earth for himself, for futurity: and makes no use of his earthly substance to be the good of others; nor shows any concern for spiritual and eternal riches; but places all his hope, trust, and confidence, in uncertain riches: and is not rich towards God; or "in God", as the Syriac and Arabic versions read; in things pertaining to God, in spiritual things, in faith, and in good works; and is not concerned to lay up a treasure in heaven, to have an interest in durable riches and righteousness; whereas one that is rich towards God, acknowledges that he receives all his riches from God, as the Ethiopic version reads; he gives up all into the hands of God, depends upon his providence for the increase, security, and continuance of it; and uses it to his honour and glory, and for the good of his interest; and is chiefly concerned for the riches of grace and glory; and enjoys much of God, and places all his riches in him: such a man is a wise man, but the reverse of this is the fool in the parable.

Luke 12:22-28 Matthew 6:25-30 Luke 12:22-28 25. Therefore I say to you, Do not be anxious about your life, what you shall eat and drink, or for you body, what clothes you shall wear: is not the life of more value than food, and the body of more value than clothing? 26. Look at the fowls of heaven, for they neither sow nor reap, nor collect into granaries, and your heavenly Father feedeth them: are you not more excellent than they are? 27. And which of you, by anxious care, can add to his stature one cubit? 28. And why are you anxious about clothing? Con sider the lilies of the field, how they grow: they neither toil nor spin. 29. But I say to you, That even Solomon in all hs glory [458] was not clothed like one of these. 30. But if God so clothes the grass of the field, which is today, and tomorrow is cast into the oven, shall he not much more clothe you, O you of little faith? 22. And he said to his disciples, Therefore I say to you, be not anxious about your life, what you shall eat, nor for the body, with what you shall be clothed. 23. The life is of more value than food, and the body is of more value than clothing. 24. Consider the ravens, for they neither sow nor reap, which neither have granary nor barn, and God feedeth them: how much more are ye better than the fowls? 25. And which of you, by anxious care, can add to your stature on cubit? 26. If therefore you cannot do even that which is least, why are ye anxious about the rest? 27. Consider the lilies, how they grow: they neither toil or spin. And I say to you, Even Solomon in all his glory was not clothed like one of these. 28. And if God thus clothes the grass, which is today in the field, and tomorrow is thrown into the oven, how much more shall he clothe you, O you of little faith? Throughout the whole of this discourse, Christ reproves that excessive anxiety, with which men torment themselves, about food and clothing, and, at the same time, applies a remedy for curing this disease. When he forbids them to be anxious, this is not to be taken literally, as if he intended to take away from his people all care. We know that men are born on the condition of having some care; and, indeed, this is not the least portion of the miseries, which the Lord has laid upon us as a punishment, in order to humble us. But immoderate care is condemned for two reasons: either because in so doing men tease and vex themselves to no purpose, by carrying their anxiety farther than is proper or than their calling demands; or because they claim more for themselves than they have a right to do, and place such a reliance on their own industry, that they neglect to call upon God. We ought to remember this promise: though unbelievers shall "rise up early, and sit up late, and eat the bread of sorrows," yet believers will obtain, through the kindness of God, rest and sleep, (Psalm 127:2.) Though the children of God are not free from toil and anxiety, yet, properly speaking, we do not say that they are anxious about life: because, through their reliance on the providence of God, they enjoy calm repose. Hence it is easy to learn, how far we ought to be anxious about food Each of us ought to labor, as far as his calling requires and the Lord commands; and each of us ought to be led by his own wants to call upon God. Such anxiety holds an intermediate place between indolent carelessness and the unnecessary torments by which unbelievers kill themselves. But if we give proper attention to the words of Christ, we shall find, that he does not forbid every kind of care, but only what arises from distrust. Be not anxious, says he, what you shall eat, or what you shall drink That belongs to those who tremble for fear of poverty or hunger, as if they were to be in want of food every moment. Matthew 6:25. Is not the life of more value than food? He argues from the greater to the less. He had forbidden them to be excessively anxious about the way in which life might be supported; and he now assigns the reason. The Lord, who has given life itself, will not suffer us to want what is necessary for its support. And certainly we do no small dishonor to God, when we fail to trust that he will give us necessary food or clothing; as if he had thrown us on the earth at random. He who is fully convinced, that the Author of our life has an intimate knowledge of our condition, will entertain no doubt that he will make abundant provision for our wants. Whenever we are seized by any fear or anxiety about food, let us remember, that God will take care of the life which he gave us. 26. Look at the fowls of the air This is the remedy I spoke of, for teaching us to rely on the providence of God: for of all cares, which go beyond bounds, unbelief is the mother. The only cure for covetousness is to embrace the promises of God, by which he assures us that he will take care of us. In the same manner, the Apostle, wishing to withdraw believers from covetousness, confirms that doctrine: for he hath said, I will never leave thee, nor forsake thee, (Hebrews 13:5.) The substance of the exhortation is, that we ought to trust in God, by whom none of his own people, however mean their condition may be, are disregarded. Your heavenly Father feedeth them This deserves careful attention: for, though we are unable to explain the manner in which their life is supported, which of us is in the habit of considering that their life depends on the providence of God, which he is pleased to extend even to them? But if it is thoroughly fixed in our minds, that the fowls are supplied with food by the hand of God, there will be no difficulty in expecting it for ourselves, who are formed after his image, and reckoned among his children. They neither sow nor reap By these words it is far from being our Lord's intention to encourage us to indolence and sluggishness. All that he means is, that, though other means fail, the providence of God is alone sufficient for us, for it supplies the animals abundantly with every thing that they need. Instead of fowls, (ta peteina,) Luke uses the word ravens, (tous korakas,) alluding perhaps to that passage in the Psalms, who giveth food to the young ravens that call upon him, (Psalm 67:9.) Some think that David expressly mentioned the ravens, because they are immediately deserted by their parents, [459] and therefore must have their food brought to them by God. Hence it is evident, that Christ intended nothing more than to teach his people to throw all their cares on God. 27. Which of you by anxious care, etc ? Here our Lord condemns another fault, which is almost always connected with immoderate anxiety about food: and that is, when a mortal man, claiming more than he has a right to do, does not hesitate, in sacrilegious hardihood, to go beyond his limits. "O Lord, I know (says Jeremiah) that the way of man is not in himself it is not in man that walketh to direct his steps," (Jeremiah 10:23.) You scarcely meet with one person in a hundred, who does not venture to make any promises that he thinks fit on his own industry and power. The consequence is, that those who take credit to themselves for their prosperity, do not hesitate to lose sight of God, when they enter into any undertaking. To restrain this mad rashness, Christ tells us, that whatever contributes to the support of our life depends wholly on the blessing of God. The meaning is: "It is foolish in men to weary themselves, because all our labors are unnecessary and fruitless, and all our anxieties are to no purpose, unless so far as God blesses them." This is more clearly expressed by Luke, If you cannot do even that which is least, why are you anxious about the rest? These words show plainly, that Christ reproves not only distrust, but pride, because men ascribe much more than they ought to their own skill. 29. Not even Solomon in all his glory This means, that the kindness of God, which is gloriously displayed in herbs and flowers, exceeds all that men can accomplish by their wealth or power, or in any other way. Believers ought to be convinced that, though all means fail, they will want nothing that is necessary for their full satisfaction, provided they continue to enjoy the blessing of God alone. O you of little faith In this respect Christ justly accuses us of deficiency or weakness of faith: for the more powerfully we are affected, according to our own grovelling views, by anxiety about the present life, the more do we show our unbelief, if every thing does not happen to our wish. Many persons, accordingly, who in great prosperity appear to possess faith or at least to have a tolerable share of it, tremble when any danger of poverty presents itself. Footnotes: [458] "En toute sa gloire, ou, avec toute sa gloire;" -- "in all his glory, or, with all his glory " [459] "Pource que le pere et 1a mere les abandonnent incontinent qu'ils sont nais;" -- "because their parents forsake them as soon as they are born."

which of you, &c.--Corroding solicitude will not bring you the least of the things ye fret about, though it may double the evil of wanting them. And if not the least, why vex yourselves about things of more consequence?

Luke 12:29-32 Matthew 6:31-34 Luke 12:29-32 31. Be not therefore anxious, saying, What shall we eat? or what shall we drink? or with what shall we be clothed? 32. For all those things the Gentiles seek: for your heavenly Father knoweth that you have need of these things. 33. But rather seek first the kingdom of God, and his righteousness, and all these things shall be added unto you. 34. Be not therefore anxious about tomorrow: for tomorrow will take care of itself. Its own affliction is sufficient for the day. 29. And seek not what you shall eat, or what you shall drink, and be not lifted on high. 30. For all these things the nations of the world seek: and your Father knoweth that you have need of these things. 31. But rather seek the kingdom of God, and all these things shall be added to you. 32. Fear not, little flock: for it is your Father's good pleasure to give you the kingdom. This has the same object with the former doctrine. Believers ought to rely on God's fatherly care, to expect that he will bestow upon them whatever they feel to be necessary, and not to torment themselves by unnecessary anxiety. He forbids them to be anxious, or, as Luke has it, to seek, that is, to seek in the manner of those who look around them in every direction, without looking at God, on whom alone their eye ought to be fixed; who are never at ease, but when they have before their eyes an abundance of provisions; and who, not admitting that the protection of the world belongs to God, fret and tease themselves with perpetual uneasiness. Matthew 6:32. For all those things the Gentiles seek This is a reproof of the gross ignorance, in which all such anxieties originate. For how comes it, that unbelievers never remain in a state of tranquillity, but because they imagine that God is unemployed, or asleep, in heaven, or, at least, that he does not take charge of the affairs of men, or feed, as members of his family, those whom he has admitted to his friendship. By this comparison he intimates, that they have made little proficiency, and have not yet learned the first lessons of godliness, who do not behold, with the eyes of faith, the hand of God filled with a hidden abundance of all good things, so as to expect their food with quietness and composure. Your heavenly Father knoweth that you have need of those things: that is, "All those persons who are so anxious about food, give no more honor, than unbelievers do, to the fatherly goodness and secret providence of God." Luke 12:29. And be not lifted on high [460] This clause corresponds to the last sentence in the passage taken from Matthew, Be not anxious about tomorrow Our Lord now charges them with another fault. When men wish to make arrangements in their own favor, they would willingly embrace five centuries. [461] The verb meteorizesthai, which Luke employs, properly signifies to survey from a lofty situation, or, as we commonly say, to make long discourses: [462] for the intemperate desires of the flesh are never satisfied without making a hundred revolutions of heaven and earth. The consequence is, that they leave no room for the providence of God. This is a reproof of excessive curiosity; for it leads us to bring upon ourselves uneasiness to no purpose, and voluntarily to make ourselves miserable before the time, (Matthew 8:29.) The expression used by Matthew, its own affliction is sufficient for the day, directs believers to moderate their cares, and not to attempt to carry their foresight beyond the limits of their calling: For, as we have said, it does not condemn every kind of care, but only that which wanders, by indirect and endless circuits, beyond limits. Matthew 6:33. But rather seek first the kingdom of God This is another argument for restraining excessive anxiety about food. It argues a gross and indolent neglect of the soul, and of the heavenly life. Christ reminds us that there is the greatest inconsistency in men, who are born to a better life, being wholly employed about earthly objects. He who assigns the first rank to the kingdom of God, will not carry beyond moderation his anxiety about food. Nothing is better adapted to restrain the wantonness of the flesh from breaking out in the course of the present life, than meditation on the life of the heavens. The word righteousness may be either understood as applying to God, or to the kingdom: [463] for we know that the kingdom of God consists in righteousness, (Romans 14:17,) that is, in the newness of spiritual life. All other things shall be added This means, that those things which relate to the present life are but favorable appendages, and ought to be reckoned greatly inferior to the kingdom of God Luke 12:32. Fear not, little flock By this declaration our Lord strengthens the confidence to which he had exhorted his people: for how would God refuse worthless and perishing food to those whom he has adopted as heirs of his kingdom? And he expressly calls his own people a little flock, to hinder them from thinking that they are of less value in the sight of God, because, on account of their small numbers, they are held in little estimation before the world. The verb eudokein conveys the idea, that eternal life flows to us from the fountain of undeserved mercy. For the same purpose the word give is added. When Christ plainly declares, that God hath given us the kingdom, and for no other reason, but because it so pleased him, it is perfectly manifest, that it is not obtained by any merits of works. At whatever time the Lord raises our minds to the expectation of eternal life, let us remember, that we have no cause for fear as to daily food. Footnotes: [460] "Ne soyez en suspens;" -- "be not in suspense." [461] "Embrasseroyent volontiers beaucoup de cent annees;" -- "would willingly embrace many hundreds of years." [462] "Regarder en haut, et estendre sa veue bien loin: ce qu'on dit communement, Faire de longs discours, ou estre en suspens, comme aussi nous l'avons traduit." -- "To look from on high, and to extend one's view very far: as we commonly say, To make long discourses, or to be in suspense, as we have also translated it." [463] On the latter supposition, we would naturally have expected that, instead of ten dikaiosunen autou, we would have had ten dikaiosunen autos, when autos would have stood for tos basileias. -- Ed.

And he said unto his disciples,.... Having finished the parable which he spake to the whole audience in common, he directed himself to his disciples, who were poor, and apt to be over anxious about their living in the world: therefore I say unto you, take no thought for your life, what ye shall eat. The Ethiopic version adds, "and what ye shall drink"; and so a manuscript in Gonvill and Caius College in Cambridge, which seems to be transcribed from Matthew 6:27 life is very near and dear to man; all that a man has, he will give for it; and it is his duty to be careful to preserve it, and to make use of means for the support of it; but then, as he should not be dainty about the food he eats, and should refuse no good creature of God, but receive it with thanksgiving, so he should not distress himself for fear of wanting bread, nor distrust the promises of God, and a supply from him; but should cast all his care upon the Lord, who daily cares for him: neither for the body, what ye shall put on: it is highly proper and necessary that the body should be clothed, partly for decency, and partly to secure it from the inclemency of the weather; but then persons should not be difficult and over nice about what they wear, nor be distressed, fearing they should be clothed with rags; but should trust in the Lord, who gives food and raiment, and all things richly to enjoy.

The life is more than meat,.... What in Matthew is put by way of question, is here strongly affirmed; and these words contain a reason or argument to dissuade from an anxious, distressing thought and care about the necessaries, conveniencies, and comforts of life: and all the Oriental versions read, "for", or "seeing the life is more than meat"; that is, it is more excellent and valuable in its own nature, being that for the support of which meat is provided; and seeing God is the author and giver of life, it need not be doubted but he will give meat for the maintenance and continuance of it, so long as is his pleasure it should subsist. And the body is more than raiment; it is of more worth than the richest clothing that can be had; the finest piece of embroidery is not comparable to the curious workmanship of the body, Psalm 139:15 and he that has so curiously wrought that, will not fail to provide suitable and proper clothing for it; and therefore there ought to be no anxiety on this account; See Gill on Matthew 6:5.

Consider the ravens,.... According to the Jews (k) there are three sorts of ravens, the black raven, the raven of the valley, which is said to be white, and the raven whose head is like a dove. In Matthew the "fowls of the air" in general are mentioned, as they are here in the Cambridge copy of Beza's; but in others, "the ravens" in particular, they being fowls of very little worth, and disregarded by men, and odious to them, as well as unclean by the law; and yet these are taken care of by God. The Arabic version reads, "the young ravens"; and these are which are said to cry unto God, who provides food for them, and gives it to them, for they neither sow nor reap, which neither have storehouse nor barn; and yet they are provided for, and therefore, why should men, and especially God's own people, distrust his providence over them, when they both sow and reap, have the seedtime, and harvest in the appointed seasons: they cast their seed into the earth, and it springs up and brings forth much fruit, which they reap when ripe, and gather into their barns and storehouses, from whence they are supplied till another season returns; wherefore they have no reason to distress themselves, seeing, though this is not the case of ravens, yet God feedeth them; their young ones, as the above places show. Jerom says (l), that it is affirmed by some philosophers, that they live upon dew. The Jews (m) have a notion, that the old ravens being cruel to their young, and hating them, the Lord has pity on them, and prepares flies, or worms for them, which arise out of their dung, and enter into their mouths, and they them. One of their commentators says (n), when the young ones are hatched they are white, and the old ones leave them, not taking them for their own, and therefore bring them no food, and then they cry to God; and this is mentioned by some Christian writers, but not sufficiently confirmed: and another of them observes (o), that the philosophers of the Gentiles say, that the ravens leave their young as soon as they are hatched; but what Aristotle (p), Pliny (q), and Aelianus (r) affirm of these creatures is, that as soon as they are able to fly they turn them out of their nests, and even drive them out of the country where they are; when, as it is said in Job, "they wander for lack of meat, and cry unto God, who gives it to them": and since this is the case, and the providence of God is so much concerned for such worthless creatures, the people of God, and disciples of Christ, ought by no means to distrust it: for as it follows, how much more are ye better than the fowls: or "than these", as the Vulgate Latin version reads; that is than these ravens, or any other fowls whatever; See Gill on Matthew 6:26. (k) T. Bab. Cholin, fol. 63. 1.((l) Comment. in Job 38.41. & in Psal. cxlvii. 9. (m) Jarchi in Job 38.41. & in Psal. cxlvii. 9. & Kimchi in lb. (n) Kimchi ib. Vid. T. Bab. Cetubot, fol. 49. 2. & Gloss. in ib. (o) Aben Ezra in Psal. cxivii. 9. (p) Hist. Animal. l. 9. c. 31. (q) Nat. Hist. l. 10. c. 12. (r) De Animal. Natura, l. 2. c. 49.

And which of you with taking thought,.... In an anxious and distressing manner, for food and raiment, in order to preserve and continue life, add to his stature one cubit? The Persic version reads, "to his stature and height", as if this referred to the height of stature; whereas it seems rather to regard the age of a man, and the continuance of his life; See Gill on Matthew 6:27.

If ye then be not able to do that which is least,.... As to make the smallest addition to a man's stature, or rather to add one moment to his days: why take ye thought for the rest? which are much greater, as to preserve the body in its whole bulk, and all its parts, or for the feeding and clothing of it, or rather for the continuation and preservation of life to any length of time; for if it cannot be by all a man's care and solicitude lengthened out one moment longer than is the pleasure of God, how should it be by such anxiety continued for months and years?

Consider the lilies how they grow,.... Some copies read, "the lilies of the field", as in Matthew 6:28 The Persic version renders the word, "the roses and lilies of the field": and the Arabic version, the "flowers"; any flowers of the field; for what is afterwards said, is true of any of them, but particularly of the lilies: now, as the former instance of God's feeding the ravens is designed to remove all anxious and distressing thoughts about food for the body; this is mentioned to take off every thing of that kind with respect to clothing for it; wherefore, in Matthew, these words are premised to it, "and why take ye thought for raiment?" there will be no need of it, when it considered how the lilies, or tulips, or any other flowers grow up out of the earth, and in what a fine beautiful dress they appear, without any care or labour of their own, and even without the care and management of a gardener; for flowers of the field are here meant: they toil not, they spin not; they neither labour as men do, in sowing flax, and dressing it, or in combing of wool, or in spinning of either: and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. The Ethiopic version renders it, "in the whole time of his glory"; throughout his glorious reign, at any time; whenever upon any extraordinary occasion he was dressed out in the finest manner, yet even then a lily outdid him; its glory being natural to it, whereas his, at best, was but artificial, and an imitation of nature; See Gill on Matthew 6:29.

If then God so clothe the grass,.... lilies and tulips; for they are no other than grass, weak, frail, fading, short lived flowers, which have all their gaiety and beauty from the great Creator of them: which is today in the field, and tomorrow is cast into the oven: the grass is one day in the field, in all its verdure, glory, and beauty; and being cut down before evening, the next day it is withered and dried, and made fit to put into an oven, or under a furnace to heat them with: how much more will he clothe you, O ye of little faith? The Persic version renders the words, "how much more excellent are ye than that, O ye of little faith?" they are more excellent in their nature, and of a longer duration, and are designed for greater ends and purposes; and therefore if God clothes the one in such a manner as he does, how much more will he not clothe the other? and such who are distrustful and diffident in this matter, may well be called men of little faith; See Gill on Matthew 6:30.

And seek not what ye shall eat, or what ye shall drink,.... That is, in an anxious and distressing manner, with a tormenting and vexatious care; otherwise food is to be both asked of God every day, and to be sought for and after in the use of proper means: neither be ye of doubtful minds; questioning and distrusting that ye shall have any thing to eat or drink: be not fickle, unstable, and inconstant, and wandering in your thoughts about these things, like the meteors in the air, which are carried about here and there; let not your minds be disturbed and distracted about them; or be anxiously solicitous for them; See Gill on Matthew 6:31.

For all these things do the nations of the world seek after,.... That is, the Gentiles, as in Matthew 6:32 who are frequently, in the Jewish writings, called, in distinction from the Jews, , "the nations of the world" (s). This is an argument used to dissuade from an immediate and anxious concern for food and raiment, because it is Heathenish, and therefore very unbecoming the disciples and followers of Christ: it need not be wondered at in those that know not God, and do not acknowledge his providence, and are strangers to his covenant and promises; but must be very unsuitable to the characters of such who know that godliness has the promise of this life, and of that which is to come: and your Father knoweth that ye have need of these things; and therefore it is needless to be so anxious about them: the Persic version reads, "all these things", and so some copies; that is, meat, drink, and clothing, all the necessaries of life; See Gill on Matthew 6:32. (s) Vid. T. Bab. Gittin, fol. 28. 2. & 29.

But rather seek ye the kingdom of God,.... The Vulgate Latin version adds, "first", as also, "and his righteousness", as in Matthew 6:33 and the Ethiopic version reads, "seek his kingdom and righteousness" meaning either the grace of God, which is not meat and drink, but righteousness, peace and joy in the Holy Ghost, Romans 14:17 or the heavenly glory; unless the Gospel, and the dispensation of it, which is the Messiah's kingdom, and which was then just ushering in, should rather be intended. And all these things shall be added unto you; food and raiment, which are as much as can be enjoyed; and godliness with these, and contentment with them, is great gain; See Gill on Matthew 6:33.

Our Lord Jesus is here inculcating some needful useful lessons upon his disciples, which he had before taught them, and had occasion afterwards to press upon them; for they need to have precept upon precept, and line upon line: "Therefore, because there are so many that are ruined by covetousness, and an inordinate affection to the wealth of this world, I say unto you, my disciples, take heed of it." Thou, O man of God, flee these things, as well as thou, O man of the world, Ti1 6:11. I. He charges them not to afflict themselves with disquieting perplexing cares about the necessary supports of life: Take no thought for your life, Luk 12:22. In the foregoing parable he had given us warning against that branch of covetousness of which rich people are most in danger; and that is, a sensual complacency in the abundance of this world's goods. Now his disciples might think they were in no danger of this, for they had no plenty or variety to glory in; and therefore he here warns them against another branch of covetousness, which they are most in temptation to that have but a little of this world, which was the case of the disciples at best and much more now that they had left all to follow Christ, and that was, an anxious solicitude about the necessary supports of life: "Take no thought for your life, either for the preservation of it, if it be in danger, or for the provision that is to be made for it, either of food or clothing, what ye shall eat or what ye shall put on." This is the caution he had largely insisted upon, Mat 6:25, etc.; and the arguments here used are much the same, designed for our encouragement to cast all our care upon God, which is the right way to ease ourselves of it. Consider then, 1. God, who has done the greater for us, may be depended upon to do the less. He has, without any care or forecast of our own, given us life and a body, and therefore we may cheerfully leave it to him to provide meat for the support of that life, and raiment for the defence of that body. 2. God, who provides for the inferior creatures, may be depended upon to provide for good Christians. "Trust God for meat, for he feeds the ravens (Luk 12:24); they neither sow nor reap, they take neither care nor pains beforehand to provide for themselves, and yet they are fed, and never perish for want. Now consider how much better ye are than the fowls, than the ravens. Trust God for clothing, for he clothes the lilies (Luk 12:27, Luk 12:28); they make no preparation for their own clothing, they toil not, they spin not, the root in the ground is a naked thing, and without ornament, and yet, as the flower grows up, it appears wonderfully beautified. Now, if God has so clothed the flowers, which are fading perishing things, shall he not much more clothe you with such clothing as is fit for you, and with clothing suited to your nature, as theirs is?" When God fed Israel with manna in the wilderness, he also took care for their clothing; for though he did not furnish them with new clothes, yet (which came all to one) he provided that those they had should not wax old upon them, Deu 8:4. Thus will he clothe his spiritual Israel; but then let them not be of little faith. Note, Our inordinate cares are owing to the weakness of our faith; for a powerful practical belief of the all-sufficiency of God, his covenant-relation to us as a Father, and especially his precious promises, relating both to this life and that to come, would be mighty, through God, to the pulling down of the strong holds of these disquieting perplexing imaginations. 3. Our cares are fruitless, vain, and insignificant, and therefore it is folly to indulge them. They will not gain us our wishes, and therefore ought not to hinder our repose (Luk 12:25): "Which of you by taking thought can add to his stature one cubit, or one inch, can add to his age one year or one hour? Now if ye be not able to do that which is least, if it be not in your power to alter your statures, why should you perplex yourselves about other things, which are as much out of your power, and about which it is necessary that we refer ourselves to the providence of God?" Note, As in our stature, so in our state, it is our wisdom to take it as it is, and make the best of it; for fretting and vexing, carping and caring, will not mend it. 4. An inordinate anxious pursuit of the things of this world, even necessary things, very ill becomes the disciples of Christ (Luk 12:29, Luk 12:30): "Whatever others do, seek not ye what ye shall eat, or what ye shall drink; do not you afflict yourselves with perplexing cares, nor weary yourselves with constant toils; do not hurry hither and thither with enquiries what you shall eat or drink, as David's enemies, that wandered up and down for meat (Psa 59:15), or as the eagle that seeks the prey afar off, Job 39:29. Let not the disciples of Christ thus seek their food, but ask it of God day by day; let them not be of doubtful mind; mē meteōrizesthe - Be not as meteors in the air, that are blown hither and thither with every wind; do not, like them, rise and fall, but maintain a consistency with yourselves; be even and steady, and have your hearts fixed; live not in careful suspense; let not your minds be continually perplexed between hope and fear, ever upon the rack." Let not the children of God make themselves uneasy; for, (1.) This is to make themselves like the children of this world: "All these things do the nations of the world seek after, Luk 12:30. They that take care for the body only, and not for the soul, for this world only, and not for the other, look no further than what they shall eat and drink; and, having no all-sufficient God to seek to and confide in, they burden themselves with anxious cares about those things. But it ill becomes you to do so. You, who are called out of the world, ought not to be thus conformed to the world, and to walk in the way of this people," Isa 8:11, Isa 8:12. When inordinate cares prevail over us, we should think, "What am I, a Christian or a heathen? Baptized or not baptized? If a Christian, if baptized, shall I rank myself with Gentiles, and join with them in their pursuits?" (2.) It is needless for them to disquiet themselves with care about the necessary supports of life; for they have a Father in heaven who does and will take care for them: "Your Father knows that you have need of these things, and considers it, and will supply your needs according to his riches in glory; for he is your Father, who made you subject to these necessities, and therefore will suit his compassions to them: your Father, who maintains you, educates you, and designs an inheritance for you, and therefore will take care that you want no good thing." (3.) They have better things to mind and pursue (Luk 12:31): "But rather seek ye the kingdom of God, and mind this, you, my disciples, who are to preach the kingdom of God; let your hearts be upon your work, and your great care how to do that well, and this will effectually divert your thoughts from inordinate care about things of the world. And let all that have souls to save seek the kingdom of God, in which only they can be safe. Seek admission into it, seek advancement in it; seek the kingdom of grace, to be subjects in that; the kingdom of glory, to be princes in that; and then all these things shall be added to you. Mind the affairs of your souls with diligence and care, and then trust God with all your other affairs." (4.) They have better things to expect and hope for: Fear not, little flock, Luk 12:32. For the banishing of inordinate cares, it is necessary that fears should be suppressed. When we frighten ourselves with an apprehension of evil to come, we put ourselves upon the stretch of care how to avoid it, when after all perhaps it is but the creature of our own imagination. Therefore fear not, little flock, but hope to the end; for it is your Father's good pleasure to give you the kingdom. This comfortable word we had not in Matthew. Note, [1.] Christ's flock in this world is a little flock; his sheep are but few and feeble. The church is a vineyard, a garden, a small spot, compared with the wilderness of this world; as Israel (Kg1 20:27), who were like two little flocks of kids, when the Syrians filled the country. [2.] Though it be a little flock, quite over-numbered, and therefore in danger of being overpowered, by its enemies, yet it is the will of Christ that they should not be afraid: "Fear not, little flock, but see yourselves safe under the protection and conduct of the great and good Shepherd, and lie easy." [3.] God has a kingdom in store for all that belong to Christ's little flock, a crown of glory (Pe1 5:4), a throne of power (Rev 3:21), unsearchable riches, far exceeding the peculiar treasures of kings and provinces. The sheep on the right hand are called to come and inherit the kingdom; it is theirs for ever; a kingdom for each. [4.] The kingdom is given according to the good pleasure of the Father; It is your Father's good pleasure; it is given not of debt, but of grace, free grace, sovereign grace; even so, Father, because it seemed good unto thee. The kingdom is his; and may he not do what he will with his own? [5.] The believing hopes and prospects of the kingdom should silence and suppress the fears of Christ's little flock in this world. "Fear no trouble; for, though it should come, it shall not come between you and the kingdom, that is sure, it is near." (That is not an evil worth trembling at the thought of which cannot separate us from the love of God). "Fear not the want of any thing that is good for you; for, if it be your Father's good pleasure to give you the kingdom, you need not question but he will bear your charges thither." II. He charged them to make sure work for their souls, by laying up their treasure in heaven, Luk 12:33, Luk 12:34. Those who have done this may be very easy as to all the events of time. 1. "Sit loose to this world, and to all your possessions in it: Sell that ye have, and give alms," that is, "rather than want wherewith to relieve those that are truly necessitous, sell what you have that is superfluous, all that you can spare from the support of yourselves and families, and give it to the poor. Sell what you have, if you find it a hindrance fRom. or incumbrance in, the service of Christ. Do not think yourselves undone, if by being fined, imprisoned, or banished, for the testimony of Jesus, you be forced to sell your estates, thought they be the inheritance of your fathers. Do not sell to hoard up the money, or because you can make more of it by usury, but sell and give alms; what is given in alms, in a right manner, is put out to the best interest, upon the best security." 2. "Set your hearts upon the other world, and your expectations from that world. Provide yourselves bags that wax not old, that wax not empty, not of gold, but of grace in the heart and good works in the life; these are the bags that will last." Grace will go with us into another world, for it is woven in the soul; and our good works will follow us, for God is not unrighteous to forget them. These will be treasures in heaven, that will enrich us to eternity. (1.) It is treasure that will not be exhausted; we may spend upon it to eternity, and it will not be at all the less; there is no danger of seeing the bottom of it. (2.) It is treasure that we are in no danger of being robbed of, for no thief approaches near it; what is laid up in heaven is out of reach of enemies. (3.) It is treasure that will not spoil with keeping, any more than it will waste with spending; the moth does not corrupt it, as it does our garments which we now wear. Now by this it appears that we have laid up our treasure in heaven if our hearts be there while we are here (Luk 12:34), if we think much of heaven and keep our eye upon it, if we quicken ourselves with the hopes of it and keep ourselves in awe with the fear of falling short of it. But, if yo…

(See on Mat 6:25-33).

of doubtful, &c.--unsettled mind; put off your balance.

Luke 12:33-34 Matthew 6:19-21 Luke 12:33-34 19. Lay not up for yourselves treasures on the earth, where rust and the moth consume, where theives break through and steal. 20. But lay up for yourselves treasures in heaven, where neither rust nor moth consumes, and where thieves do not break through nor steal. 21. For where your treasure shall be, there will also your heart be. 33. Sell what ye possess, and give alms. Prepare for yourselves bags, which do not grow old, a treasure in heaven which does not fail, where the theif approaches not, nor moth corrupteth. 34. For where your treasure shall be, there will also your heart be. Matthew 6:19. Lay not up. This deadly plague reigns everywhere throughout the world. Men are grown mad with an insatiable desire of gain. Christ charges them with folly, in collecting wealth with great care, and then giving up their happiness to moths and to rust, or exposing it as a prey to thieves. What is more unreasonable than to place their property, where it may perish of itself, or be carried off by men? [450] Covetous men, indeed, take no thought of this. They lock up their riches in well-secured chests, but cannot prevent them from being exposed to thieves or to moths They are blind and destitute of sound judgment, who give themselves so much toil and uneasiness in amassing wealth, which is liable to putrefaction, or robbery, or a thousand other accidents: particularly, when God allows us a place in heaven for laying up a treasure, and kindly invites us to enjoy riches which never perish. 20. But lay up for yourselves treasures in heaven They are said to do so, who, instead of entangling themselves in the snares of this world, make it their care and their business to meditate on the heavenly life. In Luke's narrative, no mention is made of the contrast between laying up treasures on the earth and laying up treasures in heaven; and he refers to a different occasion for the command of Christ to prepare bags, which do not grow old: for he had previously said, Sell what you possess, and give alms It is a harsh and unpleasant thing for men to strip themselves of their own wealth; and with the view of alleviating their uneasiness, he holds out a large and magnificent hope of remuneration. Those who assist their poor brethren on the earth lay up for themselves treasures in heaven, according to the saying of Solomon, "He that hath pity upon the poor lendeth to the Lord, and that which he hath given will he pay him again," (Proverbs 19:17.) The command to sell possessions must not be literally interpreted, as if a Christian were not at liberty to retain any thing for himself. He only intended to show, that we must not be satisfied with bestowing on the poor what we can easily spare, but that we must not refuse to part with our estates, if their revenue does not supply the wants of the poor. His meaning is, "Let your liberality go so far as to lessen your patrimony, and dispose of your lands." 21. Where your treasure shall be By this statement Christ proves that they are unhappy men who have their treasures laid up on the earth: because their happiness is uncertain and of short duration. Covetous men cannot be prevented from breathing in their hearts a wish for heaven: but Christ lays down an opposite principle, that, wherever men imagine the greatest happiness to be, there they are surrounded and confined. Hence it follows, that they who desire to be happy in the world [451] renounce heaven. We know how carefully the philosophers conducted their inquiries respecting the supreme good. [452] It was the chief point on which they bestowed their labor, and justly: for it is the principle on which the regulation of our life entirely depends, and the object to which all our senses are directed. If honor is reckoned the supreme good, the minds of men must be wholly occupied with ambition: if money, covetousness will immediately predominate: if pleasure, it will be impossible to prevent men from sinking into brutal indulgence. We have all a natural desire to pursue happiness; [453] and the consequence is, that false imaginations carry us away in every direction. But if we were honestly and firmly convinced that our happiness is in heaven, it would be easy for us to trample upon the world, to despise earthly blessings, (by the deceitful attractions of which the greater part of men are fascinated,) and to rise towards heaven. For this reason Paul, with the view of exciting believers to look upwards, and of exhorting them to meditate on the heavenly life, (Colossians 3:1,) presents to them Christ, in whom alone they ought to seek perfect happiness; thus declaring, that to allow their souls to grovel on the earth would be inconsistent and unworthy of those whose treasure is in heaven Footnotes: [450] "Ou bien perir d'eux-mesmes, encores que personne n'y touche;" -- "or even perish of themselves, though nobody touch them." [451] "Ceux qui demandent d'estre riches et a leur aise en ce monde;"-- those who are eager to be rich and at their ease in this world." [452] "Nous savons comment les Philosophes se sont amusez a traiter subtilemerit du souverain bien des hommes." -- "We know to what trouble the Philosophers submitted in ingenious discussions about the supreme good of men." -- "The allusion is chiefly to the Greeks: for the philosophy of the Romans was at second hand, though nothing can be more ingenious or beautiful than the reasonings of Cicero in his Dissertations "De Finibus Bonorum et Malorum." He inquires into the telos, or end, of good and evil actions. In examining the principles of Epicurus, he professes to feel very much at ease, but approaches the Stoics with greater respect, and acknowledges the ability with which they had conducted their argument. The perusal of the whole treatise will gratify a reader prepared to accompany powerful minds in their most intricate researches, or to hail abstruse disquisition clothed in the choicest language by one who, as Robert Hall said of Pascal, "can invest the severest logic with the charms of the most beautiful composition, and render the most profound argumentation as entertaining as a romance." But those studies have a far higher value. When we see the greatest minds tasked to their utmost strength, and yet utterly failing to discover, by unassisted reason, the path which leads to happiness, we appreciate more highly Leland's argument "On the advantage and necessity of Divine Revelation," and bless the name of the Great Prophet, who hath brought life and immortality to light by the Gospel, (2 Timothy 1:10.) -- Ed. [453] "Car naturellement nous tendons tous a desirer ce qui nous semble estre le souverain bien." -- "For we have all a natural tendency to desire what appears to us to be the supreme good."

little flock, &c.--How sublime and touching a contrast between this tender and pitying appellation, "Little flock" (in the original a double diminutive, which in German can be expressed, but not in English)--and the "good pleasure" of the Father to give them the Kingdom; the one recalling the insignificance and helplessness of that then literal handful of disciples, the other holding up to their view the eternal love that encircled them, the everlasting arms that were underneath them, and the high inheritance awaiting them!--"the kingdom"; grand word; then why not "bread" (Luk 12:31 [BENGEL]). Well might He say, "Fear not!"

Fear not little flock,.... these words are particularly directed to the immediate apostles and disciples of Christ; but are true of all the saints in all ages of time, who are compared to a "flock of sheep", being separated from the rest of the world in election, redemption, and the effectual calling, and being folded together in a Gospel church state; and also for their patience, meekness, humility, and harmlessness: these are a "little" flock; few in number, when compared with the wicked of the world; and mean and despicable in the account of men; and little in their own eyes: these are subject to many "fears"; some relate to their outward state, and condition, as that they shall want food and raiment, and not have the necessaries of life; which seems to be in the first place here intended, as appears from the context: and some regard their spiritual and eternal estate, as lest they should have no interest in the love of God, and in the covenant, in the blessings and promises of his grace; lest they should not belong to Christ; or the good work of grace should not be begun in them; or that they should not persevere to the end, and should at last miscarry of eternal life and happiness: and these fears arise from a body of sin, from the temptations of Satan, the hidings of God's face, and the prevalence of unbelief; for they have no true reason for them: God is on their side, and will not leave, nor forsake them, nor shall they want any good thing Christ is their shepherd, and he has bought them, with his own blood, and will lose none of them; and therefore they need not fear being taken care of both in soul and body, for time and eternity: and especially when what follows is considered, for it is your Father's good pleasure to give you the kingdom; not only the Gospel, and the knowledge of the mysteries of it; nor the Gospel church state, and a right to all its ordinances; nor only the kingdom of grace, which cannot be moved; but the kingdom of glory: and which is a gift unto them, not obtained by any deserts or works of theirs; nor is their right unto, and enjoyment of it depending upon any such thing: and it their Father's gift, who is so by adopting grace, and through Christ Jesus their Lord; and which he gives according to his sovereign will and pleasure, and with a good will, delighting in them, and rejoicing over them to do them good, both here and hereafter: so that they may depend upon every good thing needful for them both in this world, and in the world to come; nor should they indulge anxious cares, or slavish fears.

Sell that ye have, and give alms,.... Since they had a kingdom bequeathed them by their heavenly Father, they should be so far from indulging an anxious care about food and raiment, that when there was a call in providence for it, and rather than the poor should go without a supply, it became them to sell their houses and lands, and whatever possessions they had, and relieve them; and so they did not long after; for some of those who sold their estates, and brought the money to the apostles, Acts 4:34, might be now present; and the more readily and cheerfully do what they did, remembering these words of Christ: provide yourselves bags which wax not old; as do the bags of misers: their bag is, , "a bag pierced through", or that has a hole in it, which lets the money out as it is put in, Haggai 1:6 and which the Targum renders by, "for a curse"; as money hoarded up in bags by covetous persons generally is: Christ would have his followers put their money up in other bags; not in such which rot through age, or are worn out, and are full of holes through use; but into the hands and bellies of the poor, the fruit and reward of which will always abide; a treasure in the heavens that faileth not: whereas treasure on earth does, being either taken away from the possessors of it by various ways, or they from that: where no thief approacheth; can come near to steal it away, which is often the case here on earth: neither moth corrupteth; as it does the best of garments, wore by men: but the robes of glory and immortality can never be corrupted: See Gill on Matthew 6:20.

For where your treasure is,.... Whether in heaven, or in earth, there will your heart be also: the heart is always set upon the treasure, and as is a man's treasure, such is his heart, that is, set upon it; if his treasure is only here, and he has not the true riches, his heart is only earthly and carnal; but if his treasure is heavenly, his heart and conversation will be in heaven; See Gill on Matthew 6:21.

Sell, &c.--This is but a more vivid expression of Mat 6:19-21 (see on Mat 6:19-21).